The God Pill
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It will definitely be a pleasure to ask all manner of questions of the righteous of all nations and eras after the ressurection.
What are we reading đ
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MickHewitt
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Helga Zepp LaRouche head of the TLO just made a plea to ordinary citizens facing this existential threat to life! Showing the allegory of the 'Emporers new clothes' evidence of populace aqueiescence!
MickHewitt
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That will be accuracy of eye witness accounts! Many long dinner evenings of discourse!
The God Pill
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I'll check it out if there's a link
I've used a more aggressive variation of that allegory when it comes to the GB and org decay that of a gun wielding stage 3 cancer patient in denial that harms anyone with the nerve to verbalize honest diagnosis
MickHewitt
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The journalist covering Ukraine on Aljazeera months back was laughing as he watched his bank acc increase....the same journalist today wears the same anxious face as Obama!
The God Pill
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I'm done with the first section of the book and starting the second of the two parts the chapters of commentary on each chapter of John she doesn't mention the new world translation but supports how we render/interpret the first two verses of his gospel.
Not too much into reading. From 2009 to 2014 I read the bible cover to cover 4 times, albeit as the audio was playing I was slowly going thru for the the fifth time doing extra search and research. when I banged into RK's YouTube. Say what? I thought; this rooster is rubbishing the G/B. Although I had already banged into Lloyd Evans and Ex Bethelite content. I resisted for a bit then one of RK's videos was along the lines that I was thinking. also RK's videos were similar to others who were rubbishing the W/T. About 2016 I became a self proclaimed student and follower of RK I was doing a lot of reading of the bible trying to keep up. No can do, must be hundreds of articles of brother Kings that I haven't seen yet. But it didn't take me long to see the W/T's 1914 hoax. Needless to say I'm still struggling to read the bible for the fifth time. From 1983 to 2008 ( was baptized in 83.) I never read the bible cover to cover once. So not much of a reader.
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The God Pill
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I was seventeen the fourth time I read it cover to cover but since then I've read everything again several times but in random order.
The God Pill
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Some parts of the book im reading on John regarding the story of the woman accused of adultery (the story is also present in some ancient copies of Luke and apparently the lost gospel of the hebrews so it's original form was probably recorded in drafts of Matthew's gospel given the original form of Gospel of the Hebrews was an older version of Matthew.)
If a womanâs husband suspected her of adultery, then he took her to the temple where a priest subjected her to the âritual of the bitter waterâ. He put some water from the bronze sea into a new earthenware bowl, and then took some dust from beneath a special stone in the temple floor that was fitted with a ring to enable him to lift it. The dust had to be visible on the surface of the water. Then the priest wrote the curses on parchment with ink and washed them off into the water (Num. 5.19â22). The writing had to be such that it could be washed away, not permanent. The woman then had to drink the water, and if she suffered no ill effects, she was innocent.3 The story in John 8 is unusual in several ways: if the woman had been caught in the act of adultery, the law of stoning should have applied to her and to the man; but the man is not mentioned. If the woman was being brought to the temple for the test of bitter water, where was her husband or her betrothed that she had betrayed? Several details, however, do fit the situation in the time of Jesus. Jesus bends down and writes with his finger on the ground, presumably in the dust. Was this a reference to the impermanent writing of the curse and the dust of the bitter waters? There has been much speculation as to what Jesus wrote. The opening words of the curse perhaps? Or some words of Jeremiah which would have been apt in this context where Jesus has just proclaimed himself the conduit of the living waters:
O LORD the hope/cleansing pool, mikveh, of Israel, All who forsake you shall be put to shame; All who are apostates from me shall be written in the earth, For they have forsaken the fountain of living water.4(Jer. 17.13,)
The words in italics require only 14 Hebrew letters, and the scribes and Pharisees who brought the woman would have recognized the words and known their context. Further, the LORD as the cleansing pool for sinners would account for Jesus saying to the woman that he did not condemn her (v. 11). The woman brought on her own suggests a woman who was not a virgin at her marriage, and âcaught in adulteryâ could mean that she was visibly pregnant while betrothed to another man, as was the case with Jesusâ own mother. The punishment for this was to be taken by the elders of the city to the door of her fatherâs house and be stoned by the men of the city (Deut. 22.20â21). John says that the woman was brought by the elders â the scribes and the Pharisees â and it may be that she was brought to the temple because Jesus was there and they wanted to test him.
Trial by bitter water was abandoned not long after the time of Jesus when Rabbi JoḼanan ben Zakkai taught: âIf you yourselves are above reproach, the water will put your wives to the test. Otherwise it will not put them to the test.â5 There were so many men committing adultery, he said, that the words of Hosea had been fulfilled: I will not punish your daughters when they play the harlot, Nor your brides when they commit adultery; For the men themselves go aside with harlots âŚ(Hos. 4.14) The stories of Jesus and R. JoḼanan â a much younger contemporary â are very similar, and it is possible that other Jewish teachers were influenced by this teaching of Jesus: âLet him who is without sin among you be the first to throw a stone at her.â The custom was abolished.
If a womanâs husband suspected her of adultery, then he took her to the temple where a priest subjected her to the âritual of the bitter waterâ. He put some water from the bronze sea into a new earthenware bowl, and then took some dust from beneath a special stone in the temple floor that was fitted with a ring to enable him to lift it. The dust had to be visible on the surface of the water. Then the priest wrote the curses on parchment with ink and washed them off into the water (Num. 5.19â22). The writing had to be such that it could be washed away, not permanent. The woman then had to drink the water, and if she suffered no ill effects, she was innocent.3 The story in John 8 is unusual in several ways: if the woman had been caught in the act of adultery, the law of stoning should have applied to her and to the man; but the man is not mentioned. If the woman was being brought to the temple for the test of bitter water, where was her husband or her betrothed that she had betrayed? Several details, however, do fit the situation in the time of Jesus. Jesus bends down and writes with his finger on the ground, presumably in the dust. Was this a reference to the impermanent writing of the curse and the dust of the bitter waters? There has been much speculation as to what Jesus wrote. The opening words of the curse perhaps? Or some words of Jeremiah which would have been apt in this context where Jesus has just proclaimed himself the conduit of the living waters:
O LORD the hope/cleansing pool, mikveh, of Israel, All who forsake you shall be put to shame; All who are apostates from me shall be written in the earth, For they have forsaken the fountain of living water.4(Jer. 17.13,)
The words in italics require only 14 Hebrew letters, and the scribes and Pharisees who brought the woman would have recognized the words and known their context. Further, the LORD as the cleansing pool for sinners would account for Jesus saying to the woman that he did not condemn her (v. 11). The woman brought on her own suggests a woman who was not a virgin at her marriage, and âcaught in adulteryâ could mean that she was visibly pregnant while betrothed to another man, as was the case with Jesusâ own mother. The punishment for this was to be taken by the elders of the city to the door of her fatherâs house and be stoned by the men of the city (Deut. 22.20â21). John says that the woman was brought by the elders â the scribes and the Pharisees â and it may be that she was brought to the temple because Jesus was there and they wanted to test him.
Trial by bitter water was abandoned not long after the time of Jesus when Rabbi JoḼanan ben Zakkai taught: âIf you yourselves are above reproach, the water will put your wives to the test. Otherwise it will not put them to the test.â5 There were so many men committing adultery, he said, that the words of Hosea had been fulfilled: I will not punish your daughters when they play the harlot, Nor your brides when they commit adultery; For the men themselves go aside with harlots âŚ(Hos. 4.14) The stories of Jesus and R. JoḼanan â a much younger contemporary â are very similar, and it is possible that other Jewish teachers were influenced by this teaching of Jesus: âLet him who is without sin among you be the first to throw a stone at her.â The custom was abolished.
The God Pill
Well-known member
The eastern gate was significant. The Mishnah has a whole tractate recording the plan and measurements of the temple, and it says there was one eastern gate to the temple area and a corresponding gate into the temple court itself, the Nicanor gate. The outer gate, the Great Gate, was formed of two doors, and the southern door of the two was never opened because of Ezekielâs prophecy. In the time of Jesus, nine of the ten temple gates were covered with silver and gold, but the tenth, the Nicanor gate, was covered in Corinthian bronze which was far more expensive than gold or silver. The effect must have been dazzling. The eastern side of the temple complex was set on an artificially constructed platform that towered over the Kidron valley, what Micah called âthe tower of the flock, the hill of the daughter of Zionâ (Mic. 4.8). Josephus described it: âWhere the foundations were lowest, they built up from a depth of 300 cubits [about 150 metres]; at some spots this figure was exceeded.â The temple that Jesus knew would have looked like a tower when approached from the east, its great inner gate covered in Corinthian bronze. The temple itself was covered on all sides with plates of gold, and âthe sun was no sooner up than it radiated so fiery a flash that persons straining to look at it were compelled to avert their eyes, as from the solar raysâ.
The God Pill
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Remembered a little piece on Isaiah's servant prophecies from temple mysticism so reread a few pages.
The branches of the menorah were described as qÄniym, a word whose primary meaning was âhollow reedâ (Exod. 25.32), and the Servant was described with the same word: he was a âbruised reedâ. Since the next line has a âwickâ, the imagery here is the Servant as a branch of the lamp (Isa. 42.3). Repointing the verbs in this line, without changing the letters, gives a perfect parallel to the next verse, and reveals the Servant not as the one who protects a lamp (âa bruised reed he will not breakâ), but as the one who is the lamp. yĹĄbwr, pronounced yishbĹr, meaning âbreakâ becomes the niphâal form pronounced yishshÄbÄr, and meaning âbe brokenâ or âallow himself to be brokenâ. ykbnh, pronounced yekabbennÄh,90 meaning âextinguishâ, becomes the qal form pronounced yikbeh, meaning âbe extinguishedâ. Verse 42.3 is then read: A bruised lamp-branch, he will not be broken, a spluttering wick, he will not be extinguished, he will faithfully bring forth justice. Verse 42.4, translating literally, is: He will not burn dimly or be crushed, until he establishes justice on earth, and the coastlands wait for his law. The two verses are parallel, a Hebrew literary style. The menorah was a complex temple symbol that represented the tree of life. the Servant was one branch of the menorah. John saw Jesus as the central stem of the menorah, âone like a son of man in the middle of the lampsâ (Rev. 1.13, my translation), and Jesus himself said âI am the light of the worldâ (John 8.12).
Another interesting point from the book is with the hebrew there's another way to render the one of the titles of the Messiah in Isaiah than "eternal/everlasting father" Father of Booty.
Isaiah 53:12 For that reason I shall deal him a portion among the many, and it will be with the mighty ones that he will apportion the spoil, due to the fact that he poured out his soul to the very death, and it was with the transgressors that he was counted in; and he himself carried the very sin of many people, and for the transgressors he proceeded to interpose.
The Greek words used for âServantâ were all translations from the underlying Hebrew or Aramaic, and so pais and doulos simply show different translators. The word pais can also mean a child, which explains âthy holy Child Jesusâ in some English versions. The least obvious of the translations was Johnâs âLamb of Godâ, a title that involves not only wordplay but also the old temple code of describing humans as animals and heavenly beings as âmenâ. The wordplay is that the Aramaic for servant was talyÄâ, literally a young one, and this could also mean a lamb.
The branches of the menorah were described as qÄniym, a word whose primary meaning was âhollow reedâ (Exod. 25.32), and the Servant was described with the same word: he was a âbruised reedâ. Since the next line has a âwickâ, the imagery here is the Servant as a branch of the lamp (Isa. 42.3). Repointing the verbs in this line, without changing the letters, gives a perfect parallel to the next verse, and reveals the Servant not as the one who protects a lamp (âa bruised reed he will not breakâ), but as the one who is the lamp. yĹĄbwr, pronounced yishbĹr, meaning âbreakâ becomes the niphâal form pronounced yishshÄbÄr, and meaning âbe brokenâ or âallow himself to be brokenâ. ykbnh, pronounced yekabbennÄh,90 meaning âextinguishâ, becomes the qal form pronounced yikbeh, meaning âbe extinguishedâ. Verse 42.3 is then read: A bruised lamp-branch, he will not be broken, a spluttering wick, he will not be extinguished, he will faithfully bring forth justice. Verse 42.4, translating literally, is: He will not burn dimly or be crushed, until he establishes justice on earth, and the coastlands wait for his law. The two verses are parallel, a Hebrew literary style. The menorah was a complex temple symbol that represented the tree of life. the Servant was one branch of the menorah. John saw Jesus as the central stem of the menorah, âone like a son of man in the middle of the lampsâ (Rev. 1.13, my translation), and Jesus himself said âI am the light of the worldâ (John 8.12).
Another interesting point from the book is with the hebrew there's another way to render the one of the titles of the Messiah in Isaiah than "eternal/everlasting father" Father of Booty.
Isaiah 53:12 For that reason I shall deal him a portion among the many, and it will be with the mighty ones that he will apportion the spoil, due to the fact that he poured out his soul to the very death, and it was with the transgressors that he was counted in; and he himself carried the very sin of many people, and for the transgressors he proceeded to interpose.
The Greek words used for âServantâ were all translations from the underlying Hebrew or Aramaic, and so pais and doulos simply show different translators. The word pais can also mean a child, which explains âthy holy Child Jesusâ in some English versions. The least obvious of the translations was Johnâs âLamb of Godâ, a title that involves not only wordplay but also the old temple code of describing humans as animals and heavenly beings as âmenâ. The wordplay is that the Aramaic for servant was talyÄâ, literally a young one, and this could also mean a lamb.
TruthLover
Well-known member
Wow. Finally that scripture makes sense to me, thanks so much for sharing
. It had confused me for a while, I always thought the 3rd verse didn't make sense with verse 4.
. Went straight to the index to check for Jehovahs WitnessesâŚquite a few references and also for Charles Russell. So naturally I snatched it up and will give it a gander lol 
Melinda
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I have been doing a deep dive into the Jesuit Order: Founders of Fascism, Freemasonry, the Vatican and Zionism...I came across something interesting in the attached video. I came across the story of 2 bible translators...Their name was Bishop Brooke Foss Westcott and Dr. Fenton John Hort.....They had a Political and Occult Connection..They translated the Christian Greek Scriptures in 1881 their translation was used by the Watchtower when translating the New World Translation. These two men are regarded as corrupt and Westcott is connected in reunitining the Church of England with the Roman Catholic church. The video attached shows a picture of the New World Translation. This is a long video...A lot of history well worth watching....The LAST 20 min.is Where it explains who these 2 men were. https://www.bitchute.com/video/mIm2yjltp1Rv/
The God Pill
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Done with the book on John's gospel first 450 pages or so were pretty good but the last quarter suffered quite a bit from Margaret's bias towards preterism. Plenty of good notes to consult with translation though. Back to Aristotle. Last week downloaded pdfs of law of nations, black's law dictionary and the world as will and representation.
Any recommendations this week?
Any recommendations this week?
The God Pill
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Read the Sefir Yetzirah today not a lot to say really because it's so short. it's plurality of heavens was seven.
